Romani 1:9 Commento

In this chapter we may observe, I. The preface and introduction to the whole epistle, to Rom 1:16. II. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down at Rom 1:17. The first is according to the then usual formality of a letter, but intermixed with very excellent and savoury expressions.

This chapter contains the inscription of the epistle, and salutation, the preface to it, and the grand proposition of justification by faith, so much enlarged on afterwards; and that this could not be by the law of nature, and the works of it among the Gentiles, is demonstrated by a detail of their horrible wickedness, impiety, and unrighteousness. In the inscription an account is given of the author of the epistle, who is described in Rom 1:1 by his name Paul: by his relation to Christ, a servant of his; and by his office, an apostle, whose business and concern were with the Gospel; to which he was separated. This Gospel is commended from the author of it, who is God himself; and from the antiquity of it, Rom 1:2, being as ancient as the writings of the prophets; and from the subject of it, being the Lord Jesus Christ; who is described by his relation to God, his Son, by his dominion over the saints, their Lord, by both his natures, human and divine; his human nature, as being of the seed of David, his divine nature, being the Son of God, Rom 1:4, which is declared by the power he is possessed of, by the Spirit of holiness that is in him, by his resurrection from the dead, and by the apostles receiving from him grace to fit them for their office, and by the office itself: the end of which was to make some among all nations obedient to him, Rom 1:5, among whom were the saints at Rome, who were called by him, and after his name, Rom 1:6, which introduces the account of the persons to whom this epistle is written, who are described, Rom 1:7, by the place of their abode, Rome; by their interest in the love of God; and by the effect, fruit, and evidence of it, their effectual calling; and then follows the apostle's usual salutation, as in all his epistles, in which he wishes grace and peace for them, from God the Father, and from Christ. The preface begins Rom 1:8, in which are a thanksgiving to God, through Christ, for all the saints at Rome, particularly on account of their faith, for which they were everywhere so famous; an appeal to God, Rom 1:9, for the truth of his incessant prayers for them, and particularly, Rom 1:10, that this was a request he made, that if it was the will of God, he might have a speedy and prosperous journey to, them; an expression of strong affection to them, and of his great desire to see them, Rom 1:11, his end in which was partly for their sakes, to communicate spiritual things to them for their establishment, and partly for his own comfort, and the increase of the mutual faith of both, Rom 1:12, also a vindication of himself, Rom 1:13, showing, that it was not any fault of his, or any neglect of them by him, that he had not been with them as yet, but some things hindered him, in the execution of his purpose to come to them; to which he was moved, partly by the hope of having fruit among them, as among others, and partly through the obligation that lay upon him by virtue of his office, to preach the Gospel to all sorts of men, Rom 1:14, he expresses his willingness and readiness to preach the Gospel to them at Rome, as soon as an opportunity would offer, Rom 1:15, which was his work and office, what he delighted in, was closely attached to, and by no means ashamed of, Rom 1:16, partly because of the nature of it, it was the Gospel, good news and true: and partly because of the author and subject of it, Christ; as also because of the efficacy of it in the salvation of Jews and Gentiles; and likewise because of a principal doctrine revealed in it, Rom 1:17, the doctrine of justification by faith, in the righteousness of Christ, confirmed and illustrated by a passage out of Hab 2:4, and which he particularly mentions, because he intended to dwell upon it in this epistle: and in order to show that the Gentiles could not be justified in the sight of God by their obedience to the law, and the light of nature, he observes, that they were the objects of the wrath of God, Rom 1:18, and that very justly, because they sinned knowingly; they had some knowledge of the truth, but they would not profess it: and that they had such knowledge of it, he proves from the author of it, God, who showed it to them, Rom 1:19, and from the means of it, by which they must, and did arrive to some degree of it, namely, the works of creation, Rom 1:20. The apostle goes on to expose the ingratitude of them, the vanity of their minds, the pride and folly of their hearts, Rom 1:21, the gross idolatry they were guilty of, Rom 1:23, for which idolatry they were given up to their own hearts' lusts, to commit the foulest and most scandalous iniquities, even to commit sodomitical practices, and unnatural lusts, both men and women, Rom 1:24. And so far were they from having a righteousness to justify them before God, that they were titled with all unrighteousness; and a large list of the vilest sins, being committed by them, is given; and a catalogue of the worst of sinners, as among them, Rom 1:29. All which are aggravated by their knowledge of the will of God, through the light of nature, that these things were contrary to it, and were deserving of death; and yet they both did them, and were delighted with those that committed them also: the inference which he leaves to be deduced from hence, and which may easily be deduced, is, that therefore there can be no justification of such persons in the sight of God by their own works.

For God is my witness, whom I serve,.... These words are an appeal to God, and carry in them the nature and form of an oath; the reason of the apostle's using it was, because he was personally unknown to the Romans, and they to him, and so might doubt of his affectionate regard unto them; and therefore for the confirmation thereof he uses it: this was a case which was only known to God and himself, and hence he appeals to him for the truth of it. The object of his oath or appeal, or by which he speaks, is not himself, or anything that belonged to him, nor any creature in heaven or on earth, but God; who in a solemn oath is only to be appealed to and sworn by: he describes him as the God "whom he served", to distinguish him from all false gods, and to show that he that takes an oath, should be one that fears and serves the Lord; what he served him in was not the law, but the Gospel of his Son; Jesus Christ, who is the author, minister, and subject matter of it: he served him in it, by preaching, spreading, and defending it. This is a service, and a very laborious one, and makes for the honour and glory of God. The manner in which he served him was, as he says, with my Spirit; either with the Spirit of God, which was given to him; or in a spiritual manner, in opposition to the carnal worship of the Jews; internally, in opposition to bodily exercise only, and voluntarily, with his whole heart, soul, and spirit. The matter or substance of his appeal or oath was, that without ceasing I make mention of you always in my prayers; whence may be observed, that prayer to God ought to be constant; and that we should be concerned for others as well as for ourselves; all the saints should share therein.

Words these of an Apostle's bowels of affection, the showing forth this of fatherly concernment! And what is it which he says, and why does he call God to witness? He had to declare his feeling toward them. Since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who entereth in the hearts. For since he was saying, "I love you," and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then any one of you be able to boast that he remembers, when praying at his house the entire body of the Church? I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one's memory would not happen without much love; to have any in one's prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, "Whom I serve with my spirit in the Gospel of His Son," he shows us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the addition of "the Gospel," shows the kind of ministry. For there are many and diverse modes of service. And as under kings all are ranged under one that beareth kingly power, and all have not to minister about the same thing, but to one belongeth the ministry of ruling armies and to another that of ordering cities and to another again that of keeping treasures in the storehouses, thus also in spiritual things, one serveth God and laboreth in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need. As even during the Apostle's own time, they of Stephen's company served God in the guardianship of the widows, others in the teaching of the word, of whom also Paul was, serving in the preaching of the Gospel. And this was the fashion of his service: for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to show that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith he wished to make another point out also, viz. that he could not but have this love and care for them. For that they might not say "who art thou? and, from whence? that thou sayest that thou art anxious over a city so great, and most imperial," he shows that he must needs have this care, if at least the sort of service that was committed to him, was to declare the Gospel: for he that hath this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shows another thing besides this by saying, "in my spirit;" that this service is much higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the Jewish is true indeed, yet even this is fleshly. But that of the Church is the opposite of the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also shows in saying that "God is a Spirit, and they that worship Him must worship Him in spirit and in truth." (John iv. 24.) "In the Gospel of His Son." Having said above that it was the Father's Gospel, here he says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had learnt from that blessed voice that the things of the Father are the Son's, and the things of the Son are the Father's. For "all Mine are Thine, and Thine are Mine." (John xvii. 10.) "That without ceasing I make mention of you always in my prayers." This is the part of genuine love, and he seems indeed to be saying some one thing, yet states four things even here. Both that he remembers, and that he does so continually, and that it is in his prayers, and that it is to ask great things for them.

In order to encourage brotherly love, Paul gives God, whom he serves, as a witness, to whom he prays on their behalf, not in keeping the law but in the gospel of his Son, i.e., not in that which Moses the servant handed down but in that which the most beloved Son taught. For the servant is as far from his Lord as the gospel is from the law, not because the law is wrong but because the gospel is better. Therefore Paul serves God in the gospel of his Son in order to show that it is God’s will that men should believe in Christ.“Whom I serve.” How? In my spirit, says Paul, not in the circumcision made with hands, nor in new moons, nor in the sabbath or the choice of foods, but in the spirit, that is, in the mind. Because God is a spirit, it is right that he should be served in spirit or in the mind, for whoever serves him in his mind serves him in faith. This is what the Lord said to the Samaritan woman in John. … He prays without ceasing for them, remembering them in his prayers in order to sow brotherly love among them; indeed, he makes this his desire for them. For who would not love someone when he hears that that person remembers him? For if they had willingly listened to the teaching brought to them in the name of Christ by those who were not sent, how much more would they want to listen to him who they knew was an apostle and whose words were accompanied by power!

Paul serves God with his whole heart and with a ready zeal.… He also presents a model of unceasing prayer.

Paul rightly says “with my spirit,” contrasting this with the carnal worship of the Jews in circumcision and sabbatarianism and other such sacrifices, none of which is either spiritual or true. Some have pointed out that the phrase is a simpler way of saying “with my mind and with my will.”

When Paul mentioned “his spirit,” he was not speaking about the person of the Spirit but about the grace of the Spirit which had been given to him to preach the gospel and by which, once he had been made worthy to be a coworker with God, he was enabled to carry out his work of mission.

Since Paul had not yet seen the Romans, yet wanted to say that he always remembers them, he calls as witness the One Who knows hearts. Notice the tender compassion of the apostle: he always remembers people whom he had not even seen. Where does he remember them? In his prayers, and moreover unceasingly. I "serve" God, that is, I am a slave "in my spirit," that is, not with fleshly service, but with spiritual service; for pagan worship is fleshly and false, and Jewish worship, though not false, is also fleshly, whereas Christian worship is true and spiritual, as the Lord also says to the Samaritan woman: "the true worshipers will worship the Father in spirit and truth" (Jn. 4:23). Since there are many kinds of service to God (for one serves and labors for God by managing only his own affairs, another by caring for strangers and providing for widows, as the fellow servants of Stephen did, and another by fulfilling the ministry of the word), the apostle says: "God, Whom I serve in my spirit in the gospel of His Son." Above he attributed the gospel to the Father; but this is not strange, for what belongs to the Father belongs to the Son, and what belongs to the Son belongs to the Father. He says this, demonstrating that these cares are necessary for him; because the one who has been entrusted with the ministry of the gospel must care for all who have received the word.

Then when he says for God is my witness, he shows his affection for them from the prayer he offers for them. And because the business of prayer is carried on in secret in God's presence: when you pray, go into your room and shut the door and pray to your Father in secret (Matt 6:6), he calls on God to testify that he prays for them. First, therefore, he calls on the witness; second he shows on what point he calls the witness. He calls on the witness when he says God is my witness under whose witness all things are done: I am judge and witness (Jer 29:23). Then, to show that he is not mistaken in calling on the just witness, he mentions how he is joined to him. First, in regard to service when he says whom I serve, namely, with the worship of latria: the Lord your God shall you adore and him alone shall you serve (Deut 6:13). Second, in regard to the way he served when he says, in my spirit. As if to say: not only in outward bodily service, but especially within, according to the spirit: God is spirit, and those who worship him must worship in spirit and truth (John 4:24). Or in spirit, i.e., in spiritual observances, not in carnal, as the Jews: we are the true circumcision who worship God in spirit (Phil 3:3). Third, in regard to the office in which he serves, namely, in the Gospel of his Son: separated unto the Gospel (Rom 1:1). It is the Gospel of the Son in three ways: first, because it is about him: I bring you good news of a great joy (Luke 2:10). Second, because it was preached by him as a special duty: I must preach the good news of the kingdom of God to the other cities also, for I was sent for this purpose (Luke 4:43). Third, because it was enjoined by him: preach the Gospel to every creature (Mark 16:15). But since, as Augustine says, it is the same to say for God is my witness and I swear by God, the Apostle seems to be acting against the Lord's command: I say to you, do not swear at all (Matt 5:34); above all, my brethren, do not swear (Jas 5:12). However, as Augustine also says, the meaning of Sacred Scripture is gathered from the actions of the saints. For it is the same Spirit who inspired the Sacred Scriptures: men moved by the Holy Spirit spoke from God (2 Pet 1:21) and who moves holy men to act: all who are led by the Spirit are sons of God (Rom 8:14). Consequently, if Paul is found to swear, it shows that the Lord's word and that of the apostle James are not to be understood as indicating that an oath is absolutely unlawful, but that men should strive as far as possible not to use oaths as though they were something good and desirable of their very nature. And this on account of the danger involved in frequent swearing, namely, the possibility of perjury due to a slip of the tongue. Ecclesiastes says, do not accustom your mouth to oaths for many are tripped by them (Sir 23:9). Also because it seems contrary to the reverence we owe God for one to call God as witness without necessity. Hence: let not the naming of God be usual in your mouth (Sir 23:10). For this reason the Apostle never made an oath except in writing, when a man speaks with greater deliberation and caution. Yet an oath is sometimes necessary to lend credence to a speaker, which in turn often benefits the hearer. Consequently, the Apostle makes an oath for the benefit of his hearer, for whom it was beneficial to believe, as though not seeking what was useful to himself but to the majority, namely, their salvation. Hence, the Lord's statement that anything more than this, i.e., than a simple word, comes from evil (Matt 5:37) does not imply that it comes from evil in the one who swears, but in the one who demands the oath: it comes not from the evil of sin, except in the case where a person judges that the one from whom he demands the oath will swear falsely—in which case it is a serious sin, as Augustine says. Rather, it implies that it comes from the evil of punishment, i.e., our ignorance of whether something said to us is true. It should be noted that there are two ways of making an oath: one is by a simple statement, as when it is said by God or God is my witness. This is the form the Apostle uses here. The other is by an imprecation, namely, when a person calls on God's witness in the form of some punishment to be inflicted on the speaker if he is lying: if I have requited evil with evil (Ps 7:3ff.). The Apostle also uses this form, as in 2 Corinthians: I call God to witness against my life (2 Cor 1:23).

St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, Rom 1:1-6. His salutation to the Church at Rome, and his commendation of their faith, Rom 1:7, Rom 1:8. His earnest desire to see them, that he might impart to them some spiritual gifts, Rom 1:9-15. His description of the Gospel of Christ, Rom 1:16, Rom 1:17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, Rom 1:18-32. Preliminary Observations Different interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understood. Some of these divisions have been mentioned in the preceding preface. The epistle contains three grand divisions. I. The Preface, Romans 1:1-17. II. The Tractation, or setting forth of the main subject, including two sections: 1. Dogmatic, or what relates to doctrine. 2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life. The dogmatic part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with Rom 12:1 : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to Rom 15:14. III. The peroration or epilogue, which contains the author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from Rom 15:14 to Rom 16:24. The 25th, 26th, and 27th verses (Rom 16:25-27) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after Rom 14:23. For every thing necessary to a general knowledge of the epistle itself, see the preceding preface. The inscriptions to this epistle are various in the different MSS. and versions. The following are the principal: - To the Romans - The Epistle of Paul to the Romans - The Epistle of Paul the Apostle to the Romans - The Epistle of the Holy Apostle Paul to the Romans. The word αγιος, holy, we have translated saint; and thus, instead of saying the holy Paul, etc., we say Saint Paul, etc.; and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to apostles and apostolic men.

Whom I serve with my spirit - λατπευω Whom I worship with the profoundest religious reverence; for so the original certainly means: I not only employ all the powers of my body in this service, but all those of my soul; being thoroughly convinced of the absolute truth of the religion I preach. Probably St. Paul opposes, in this place, the spiritual worship of the Gospel to the external, or what some call the carnal, worship of the Jews. Mine is not a religion of ceremonies, but one in which the life and power of the eternal Spirit are acknowledged and experienced.

INTRODUCTION. (Rom. 1:1-17) Paul--(See on Act 13:9). a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (Co1 7:21-23), as in the Old Testament to all the people of God (Isa 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Phi 1:1; Jam 1:1; Pe2 1:1; Jde 1:1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Rom 1:7; Joh 5:22-23). called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Act 9:5; Act 22:14; Co1 9:1). separated unto the--preaching of the gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Act 13:2), nor so early as when "separated from his mother's womb" (see on Gal 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Act 26:16-18). of God--that is, the Gospel of which God is the glorious Author. (So Rom 15:16; Th1 2:2, Th1 2:8-9; Pe1 4:17).

For God . . . whom I serve--the word denotes religious service. with my spirit--from my inmost soul. in the gospel of his Son--to which Paul's whole religious life and official activity were consecrated. is my witness, that without ceasing I make mention of you always in my prayers--so for the Ephesians (Eph 1:15-16); so for the Philippians (Phi 1:3-4); so for the Colossians (Col 1:3-4); so for the Thessalonians (Th1 1:2-3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!